Dein Simon
University College London, Department of Psychiatry & Behavioural Sciences, UK.
Transcult Psychiatry. 2005 Dec;42(4):526-44. doi: 10.1177/1363461505058909.
This article begins by asking whether religion and spirituality are useful terms for cross-cultural comparisons. After discussing the increasing distinction between religion and spirituality in Western cultures, it points out how the terms religion and spirituality are used in divergent ways in the literature and the need for conceptual clarification in this area. Broadly, spirituality relates to interconnectedness, ultimate meaning or life force itself. The current use of the term spirituality in Western cultures derives both from Christian spirituality and 'New Age' thinking, which often appropriates ideas from Eastern religious traditions. The sociocultural roots of this division are complex, involving both growth of individualism, the pursuit of meaning and discontent with materialism and scientific rationalism. This situation is contrasted with other monotheistic religions where there is no distinction between religion and spirituality. This turn to spirituality has influenced health care professionals' conceptualizations of health and healing. The implications for psychiatry are discussed. I conclude that spirituality is a way of 'being in the world' and shares affinities with Tambiah's notion of a participatory mode of thinking.
本文开篇即探讨宗教与灵性是否是适用于跨文化比较的术语。在讨论了西方文化中宗教与灵性之间日益明显的区别之后,文章指出宗教和灵性这两个术语在文献中的使用方式存在差异,以及该领域概念澄清的必要性。广义而言,灵性与相互联系、终极意义或生命力本身相关。西方文化中当前对灵性一词的使用既源于基督教灵性,也源于“新时代”思维,后者常常借鉴东方宗教传统的观念。这种区分的社会文化根源错综复杂,涉及个人主义的发展、对意义的追求以及对物质主义和科学理性主义的不满。这种情况与其他一神论宗教形成对比,在这些宗教中宗教与灵性并无区别。这种对灵性的转向影响了医疗保健专业人员对健康与治愈的概念化理解。文中讨论了其对精神病学的影响。我的结论是,灵性是一种“在世存在”的方式,与坦比哈的参与性思维模式概念有相似之处。